Atha kho āyasmā rādho …pe… ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
Then the venerable Rādha approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, venerable Rādha addressed the Blessed One: “It would be good if the Blessed One were to teach the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded [from sensual pleasures], |with diligence::quality of doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined, intent [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|.”
“Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo. Kiñca, rādha, aniccaṁ tatra te chando pahātabbo? Cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ … cakkhusamphasso … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo …pe…
Whatever is |impermanent::not lasting, transient, unreliable [anicca]|, Rādha, you should abandon |desire::intention, wish, impulse, interest [chanda]| for it. And what is impermanent, Rādha, for which you should abandon desire? The eye is impermanent, |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpā]| are impermanent, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| is impermanent, |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| is impermanent. And whatever feeling arises with eye-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it. The ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent. And whatever feeling arises with ear-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it. The nose is impermanent, odors are impermanent, nose-consciousness is impermanent, nose-contact is impermanent. And whatever feeling arises with nose-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it.
jivhā … kāyo … mano anicco. Tatra te chando pahātabbo. Dhammā … manoviññāṇaṁ … manosamphasso … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo.
The tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent. And whatever feeling arises with tongue-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it. The body is impermanent, tactile objects are impermanent, body-consciousness is impermanent, body-contact is impermanent. And whatever feeling arises with body-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it. The mind is impermanent, |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| are impermanent, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| is impermanent, |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]| is impermanent. And whatever feeling arises with mind-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it.
Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo”ti.
Whatever is impermanent, Rādha, you should abandon desire for it.
Then the venerable Rādha approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, venerable Rādha addressed the Blessed One: “It would be good if the Blessed One were to teach the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded [from sensual pleasures], |with diligence::quality of doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined, intent [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|.”
Whatever is |impermanent::not lasting, transient, unreliable [anicca]|, Rādha, you should abandon |desire::intention, wish, impulse, interest [chanda]| for it. And what is impermanent, Rādha, for which you should abandon desire? The eye is impermanent, |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpā]| are impermanent, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| is impermanent, |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| is impermanent. And whatever feeling arises with eye-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it. The ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent. And whatever feeling arises with ear-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it. The nose is impermanent, odors are impermanent, nose-consciousness is impermanent, nose-contact is impermanent. And whatever feeling arises with nose-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it.
The tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent. And whatever feeling arises with tongue-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it. The body is impermanent, tactile objects are impermanent, body-consciousness is impermanent, body-contact is impermanent. And whatever feeling arises with body-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it. The mind is impermanent, |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| are impermanent, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| is impermanent, |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]| is impermanent. And whatever feeling arises with mind-contact as its condition, whether pleasant, painful, or neither painful nor pleasant, that too is impermanent. You should abandon desire for it.
Whatever is impermanent, Rādha, you should abandon desire for it.
Atha kho āyasmā rādho …pe… ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo. Kiñca, rādha, aniccaṁ tatra te chando pahātabbo? Cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ … cakkhusamphasso … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo …pe…
jivhā … kāyo … mano anicco. Tatra te chando pahātabbo. Dhammā … manoviññāṇaṁ … manosamphasso … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo.
Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo”ti.